Shloka 50

Adhyaya 71: पुरत्रयवृत्तान्तः—ब्रह्मवरदानम्, मयकृतत्रिपुर-निर्माणम्, विष्णुमाया-धर्मविघ्नः, शिवस्तुति, त्रिपुरदाहोपक्रमः

Devanagari script

को ऽहं ब्रह्माथवा देवा दैत्या देवारिसूदनाः मुनयश् च महात्मानः प्रसादेन विना प्रभोः

Transliteration

ko 'haṃ brahmāthavā devā daityā devārisūdanāḥ munayaś ca mahātmānaḥ prasādena vinā prabhoḥ

Translation

Siapakah aku—apakah Brahmā, atau bahkan para Deva? Apakah para Daitya, pembunuh musuh para dewa, atau para resi yang berjiwa agung—tanpa kurnia (prasāda) Tuhan (Pati), wahai Prabhu?

Word by Word

• kaḥ: who

• aham: I

• brahmā: Brahmā

• athavā: or else

• devāḥ: the gods

• daityāḥ: the Daityas (asuric beings)

• deva-ari-sūdanāḥ: slayers of the enemies of the gods

• munayaḥ: sages

• ca: and

• mahātmānaḥ: great-souled ones

• prasādena: by/with grace

• vinā: without

• prabhoḥ: of the Lord (Prabhu/Pati)

Speaker

Suta Goswami (narrating a Shaiva teaching on the supremacy of Shiva’s grace)

Characters & Entities

• Shiva
• Brahma
• Devas
• Daityas
• Munis

FAQs

What is the importance of this verse in the context of Linga worship?

It establishes that all power and spiritual attainment—whether of gods, sages, or others—depends on Shiva’s prasāda; Linga worship is therefore approached as surrender to Pati, not mere ritual performance.

How does this verse describe the nature of Shiva (Shiva-tattva)?

Shiva is implied as Pati (the sovereign Lord) whose grace alone empowers and uplifts all categories of beings; without that grace, even exalted stations like Brahmāhood or devahood are spiritually insufficient.

What ritualistic or Yogic practice is highlighted here?

The verse highlights the inner discipline of śaraṇāgati (taking refuge) as the core of Pashupata-oriented practice—seeking Shiva’s prasāda as the decisive factor beyond status, austerity, or prowess.